σen's) bishops (.) will ordain [and which Sabinus (with Gennadius and Hermogenes will prescribe (TUTоuv) for the monasteries (pov.) of Panopolis (IIavós). And do thou moreover inquire earnestly (σoud) also concerning the cities (woλ.) and monasteries (μov.) of that diocese and convene (σvyxpoτeiv) them, and further do thy best not to let any insolence (peia) assail the beloved priest (p.) Psenthaesius and the worthy monks (pov.) who are with him. For we will also care specially for those convents (TÓπos), searching (περιεργάζεσθαι) into everything. Meanwhile (τέως μέντοι) the presence (wapovoía) of your Reverence (ɛλά¤¤α) and the care which you will exercise daily for them will greatly benefit (eλeiv) the business (payuara). It is on this account that I have written to you. I pray that you may keep well, my loved one and worthy of love. May your Reverence (a6.) make speed (onoudalew) to have the entire Memorandum (buvnux) translated (épμnveúeiv) into the Egyptian tongue, so that it may be read in that form and none may be ignorant of the authority (Suvaus) of the things that are written therein. The Memorandum (moμvnoτixóv) of the Archbishop (άpx.) to the most pious (ex.) Bishops (.) Sabinus, Gennadius and Hermogenes. The reasons (airía) indeed (uév) for which we degraded (xa0αpɛiv) Helias the ex-priest (άñопρе6.) it is superfluous for me to write to you, especially (para) as the bishop of the church (Exxλ.) of Shmin was with us here in Rakote [Alexandria], he knowing everything that took place among us, and he having been the first of all to give a decision with regard to him, as he was under his authority at that time. It is necessary (dvaynaïov) however (de) that we should instruct you that first of all it is meet that you should summon the entire congregation in the great church (Exxλ.) of Shmin and that a service (σúvagis) should be held at which all the clergy (xλñpos) and the whole body of monks (μov.) in all that diocese should be present and you should read out to them the memoranda (éunua pl.) which were drawn up here among us; so that they may all be made acquainted with the degra dation (xxxíperis) of Helias, as to whom we have therefore prescribed (Too) that he shall not be seen from henceforth either in Shmin or in the other cities (was) of the entire eparchy (.) of the Thebais (6.), nor in the monasteries (pov.), nor in the caves (Axior) and that neighbourhood. Let this matter then be enforced, and do ye execute it, and let your Reverences (GeoσéEsta) seek after him and take care that he is not seen from henceforth not only in the diocese of Shmin but also in all the other These words seem to have dropped out, cities (os) of the Thebais and also their dioceses whether in the south country or the north). For it is no trifling matter that we are in fear of; but they are matters of prime importance (xedλacov); and if any one were [merely] to assert that Helias is a souldestroying (un-) corrupter (λupewv) he would not be able to alter him by what he says; therefore we fear greatly that (uws) many may be polluted by him. The matter therefore rests with you, if he be seen anywhere or you hear where he is, to write to the bishop (.) of that diocese and pursue him and expel him as a heretic (aiperixós). But (de) if he persist (enμéve), or resolve to conceal himself, it is lawful for you to apply (@poolεiv) to the judges (Sixaots) and inform them and hand him over (wapadiSóva), and let them condemn (xpívew) him as an offender (wapaCáτns), seeing that having anathematized (aval.) Origenes and his doctrines (Soyua) for a time he turned to him again; and the word of the true proverb (wapoula) applied to him a dog who has turned again to his vomit (2); and moreover as to the convent which is called the Parembole (wapeμboλn) he is not to enter its door henceforth (3) nor to remove anything from it either by himself or by another, nor is he to administer (doxeiv) anything nor to remove anything among the things that appertain to the monastery (τóTOS). For (yap) if any such thing happen, we shall know, and nothing will be hidden from us. For (yap) we shall search (wepiepyaleola) into everything carefully (axpics), and more especially whatever is done in Shmin from henceforth. And (Se) let this too be made clear in order that he may not dare (τολμᾶν) to face (ἀπαντᾶν) any monk (μ.) whatever from this time, especially (uaλ.) those of the Parembole (wap.), nor is anyone among those who live in it to be allowed to speak to him or to communicate (5) with him, or on the other hand to let him communicate with them, nor shall they associate (xowvwveiv) with him at all to the ruin of the monastery (pov.) and its property (@payμata). And (de) whoever shall be found associating (xow.) with him, let him be expelled from the holy places (Tomos), the saying being applied to him «Thou shalt pure with the pure, thou shalt avoid sin with him that avoids sin and thou shalt err with him who errs» (6), and further «These evil words corrupt hearts that are good (7). These then (uév) together I. e. the avw and xáτw Onexis respectively. (2) Prov., XXVI, 11. (3) Here the new text ends and the Cairo portion begins. The language suggests that the writer may have had in his mind the thirty fourth Canon of the Apostles (LAGARDE, Aegyptiaca, p. 222). (5) Lit. send; the word is frequently used elliptically, letter being understood, as equivalent to write». (6) Psalm., xvII, 25-26. (7) 1 Cor., xv, 33. with all those who wish to be of one mind with us (1) must be strict regarding Helias; and let the memoranda (vπóμvnμa pl.) which have been issued regarding him be placed in that church (éxxλ.). But since (neid de) I have heard moreover that there are books and numerous treatises (σúvτayμa) of the pest (λouós) named Origenes and other heretics (aip.) in that convent and in the former temple of Shmin (2) and elsewhere, let your Reverences (Deoσébeiα (Θεοσέβεια) inquire after them carefully (axp6s) and collect them and write. their xaepa (?) (3) and send them to us; for if God has given us power to bind.... (1) I suspect that NMMAN is an error for HMMAч, and the rendering would be These (i. e. monks) must be strict with regard to Helias and those who sympathize with him". --- (2) From this it would seem that the temple of Panopolis probably that of the god Min - had, doubtless after a partial destruction, been converted to the uses of a monastery, as happened elsewhere, e. g. at Deir-el-bahri. For Shenoute's activities against the heathen temples, see Leipoldt, Schenoute von Atripe, 1903, p. 178 et suiv. (3) I do not know what xa0eua means here. The word usually means necklace and as such is found in Isai., I, 19 (sah. and boh.) It occurs in a list of Church property in the Rylands Papyri (ed. Crum, p. 116) of about the same date as our manuscript. Can it be that the original greek had the phrase xx0' éva «write them one by one, and this has been corrupted? We find in Coptic a similar prepositional phrase xat' avopa converted into a substantive KAtantpa «a list". But then Shenoute or any Copt if his time would almost certainly have rendered xao' éva by UNE LETTRE D'AMÉNOPHIS (III OU IV), PAR M. F. THUREAU-DANGIN. Dans un petit lot de tablettes d'El-Amarna (1), acquis par le musée du Louvre, se trouve (outre des lettres reçues par le roi) une lettre du roi à un chef palestinien. Cette tablette n'est évidemment qu'un double, qu'on aura jugé utile de garder dans les archives. Elle est le premier exemplaire complet d'une lettre adressée par le roi d'Égypte à l'un de ses vassaux asiatiques. En voici le texte : Face: A-na 'In-tar-ú-da amêl âl Ak-šá-pa ki-bi-ma um-ma šarru-ma a-nu-ma tup-pa an-na-a uš-te-bi-la-ku ga-bi-e 5 áš-ru sarri šá it-ti-ka lu-ú na-șa-ra-ta a-nu-um-ma šarru um-te-eš-še-ra-ku 'Ha-an-ni mâr 'Ma-i-ri-ia amel PA-TÚR (3) šá šarri i-na mât Ki-na-ah-hi 10 damqi-is dan-niš la-a i-kaš-šá-dak-ku šarru ar-na(4) a-wa-ta gab-pa šá i-qab-pa-ku ši-ma-áš-šú damqi-iš dan-niš L'ensemble du lot sera publié dans R.A., XIX. (2) Comme l'a fait remarquer D. H. Müller, la conjonction u est usitée, dans les lettres d'El-Amarna, non seulement pour la coordination, mais aussi pour la subordination des phrases (cf. DHORME, Revue biblique, 1914, p. 361). Qabû û (mot à mot dire et...") peut signifier «dire que... ou bien dire (et le discours direct)». (3) Groupe idéographique composé de På et de l'idéogramme de tarbașu. Lire peut-être rabiṣu? (*)~ Arnu (mot à mot «faute, péché») est aussi employé dans les lettres d'El-Amarna avec le sens de coupable, pécheur». Ici arna est en appo 15 Revers: 20 ù uş-şur us-sur la-a da-mi-ik-ki ù lu-ú šú-šú-ra-da a-na pa-ni ummân (1) bi-da-ti šarri akâlu ma-a-ad karanu gáb-bu mi-im-ma ma-a-ad ar-hi-is ar-hi-iš ù i-na-ak-ki-iš qaqqad ù lu-ú ti-i-ti i-nu-ma šá-lim šarru k-ma aSamaš(-áš) i-na samé (sa-me-e) ummân11-šú inarkabâti31–šú 25 ma-a-du ma-gal (2) šul-mu 5 10 A Indar-uta, le (chef) de la ville d'Akšapa, vois, je t'ai fait porter cette tablette (pour) dire le lieu du roi qui est près de toi». Vois, le roi t'a envoyé Hanni, fils de Mairia, le commissaire du roi dans le pays de Canaan. Ce qu'il te dira, écoute-le très bien, afin que ne te trouve pas le roi en faute. Toute parole qu'il te dira, écoute-la très bien et exécute-la très bien. Attention, attention, ne sois pas négligent: 15 prépare pour 20 les troupes du roi de la nourriture en grande quantité, du vin et toute chose en grande quantité. Vois, il ira te trouver vite, vite et il tranchera la tête des ennemis du roi. Sache que le roi se porte comme le soleil qui est dans les cieux et que ses troupes et chars 25 nombreux sont en très bon état. sition au régime de ikaššad (mot à mot: «que le roi ne te trouve pas étant coupable). Écrit SAB-MES, à lire plutôt ummánu que sabé, cf. KNUDTZON, ElAmarna Tafeln, p. 1590, et WEBER, ibid., p. 1538. Ou dannis? Pour la lecture ma-gal, voir Ham. Code, rev, vn, 71: ma-ga-al. |